When the two witnesses are killed, the people of the land rejoice by exchanging gifts (Revelation 11:10). In the first century, gift-giving was not Christmasy but Purimy. After Mordecai triumphed over Haman, Jews celebrated by sending gifts to the poor (Esther 9:20-22). For the people of the land, . . . . Continue Reading »
Two witnesses come to the city to breath fire, shut up the heavens, turn water to blood, bring plagues (Revelation 11). The people of the city kill them. What lies on the street is “their body” ( ptoma , v. 8) and that’s what the peoples and tribes and nations gaze at (v. 9). Two . . . . Continue Reading »
After they die, the two witnesses are caught up to heaven (Revelation 11:12). As James Jordan points out in his lectures on Revelation , this is not the first time someone is caught up to heaven. Enoch was, so was Elijah. Then Jesus, then the witnesses. Each is a preacher of righteousness in a . . . . Continue Reading »
The description of the work of the two witnesses (Revelation 11:5-6) is carefully arranged. The verses are framed by the verb thelo , “desire.” Their enemies desire harm (v. 5); they respond with plagues and judgments whenever they desire (v. 6). Verse 5 describes the fiery justice . . . . Continue Reading »
James Jordan points out that the two witnesses correspond to two cities and to two forms of judgment (Revelation 11). One weapon of the witnesses is fire, and this corresponds to Sodom, destroyed by fire (vv. 5, 8). Another weapon is turning water to blood and bringing plagues, and this corresponds . . . . Continue Reading »
Yesterday, I heard a highly stimulating sermon on gnat theology (Exodus 8:16-18) from my friend, Pastor David Deutsch of Grace Reformed Church in Camarillo, California. Gnats arise from dust; dust is cursed, a symbol of death. From that association, David drew the inference that gnats on man and . . . . Continue Reading »
John is told to measure the temple but not the court (Revelation 11:2). The verb can mean “except” but regularly connotes more than simple exclusion (cf. John 2:15; 9:34-35; 12:31). John is told to “cast out” ( ekbale exothen ) the court to be trampled by the nations. The . . . . Continue Reading »
A “mighty angel” descends from heaven holding an open book (Revelation 10:1). I agree with Richard Bauckham’s argument ( Climax of Prophecy: Studies on the Book of Revelation ) that this is the same as the book opened by the Lamb. When the book first appears, it is on the right . . . . Continue Reading »
Sean Michael Ryan’s Hearing at the Boundaries of Vision: Education Informing Cosmology in Revelation 9 (Library of New Testament Studies, The) is a careful and interesting study of how different ancient hearers or readers would have heard the Apocalypse depending on their literary education. . . . . Continue Reading »
At the end of Revelation 9, we are informed that even the three plagues of fire, smoke, and brimstone did not drive men to repentance. Instead, they clung to their idols. Once idols are mentioned, they are described in terms of both materials and their threefold inability. They are constructed from . . . . Continue Reading »
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